Introduction



It was told to me by my elders that in the days of old, there was one warrior unlike any other. When he plunged into battle, twin swords in hand, he defied all the restrictions of shape. He moved like wind, and power radiated from his every step. As he set the field ablaze, his elaborate garments would blend into a colourless swirl. Then, his form temporarily melted into nothingness.

Eyeing him from the battlements, his comrades would exclaim with joy at his invincibility. "Beheroopia!" they cried, for that is what their master had wisely named him.

Beheroopia, in times now past, meant one without set form.

Beheroopia is the spirit of India; and India takes a million forms, each a story of infinite elegance and grace. Every work of graffiti etched into crumbling walls is a window; and every folk song is a voice, calling for ears.

Since booming industrialization and standardization have overtaken modern India, however, neglect and indifference has rapidly driven that spirit of 'beheroopia' into the realm of the forgotten. It's painful to watch this exploitation our peerless past for a uniform future, as if one cannot exist with the other.

I am a historian and story teller in training, and this is only a celebration of that great pursuit of beauty. I share what the universe sees fit to have me stumble against; art, music, literature or a story worthy to re-tell.

Now, as was done by the bards in ancient times, I apologize to any who my words might offend.

(Special thanks to Indian Miniature Paintings for the Image)



Tuesday, January 19, 2016

A Portrait of Akbar



Whistling wind rattled heavy branches, there was a drizzle of leaves and a single fruit thudded onto the red earth. Footsteps in the distance grew rapidly, then a red-robed figure burst through the bushes, the smell of powder on his matchlock was still fresh. “Oye! OYE! Come here. You, come! Now!”

A squire darted up the hill, his body glistened with mud and sweat, “yeah” he panted. Half squatting, he scratched his calf with his beating stick.

“The emperor is missing.”

“Huh?” the boy looked up at his uncle

“The emperor is fucking missing!” the uncle hissed back at his boy.

“Hari have mercy!”

“Shh! Shh…” He grabbed his nephew by the shoulder.

“What are we going to do?” The boy’s voice cracked.

“Listen we-“

“If the Turks find out” His uncle shushed him again; then he whispered. “If the Turks find out, they’ll skin us.”

Suddenly there was a boom and crackle in the distance.

They darted in the direction it came, “That’s him!” they said, then darted back at each other with skin-saved grins. Together, uncle and nephew ran down the little mud hill to where the other boys were.

“Alright. Boys.” Uncle grasped for breath for a moment. “Spread out as far as you can. Choose one to link up with the other parties on either side.”

“That’s a big circle, sardar!”

He nodded and spat like a man.

“What are we hunting?”

“The emperor… and we’re not hunting him” he apologized.

The momentary power made nephew bark at his playmates, he was barking orders, ironically, at hunting attendants. One moment they were here, the next they had scurried into the dark. For some reason (probably habit) they still beat at the grass with their sticks; even though they were hunting the emperor. But they were not hunting him, so they clasped their sticks in apology. A second shot of the emperor’s matchlock rang off.

They found him in a clearing, the now setting sun gracefully showed his face. The circle closed in gradually, and gradually they saw the scene more clearly. In the centre of the light stood a dazzling Turk in saffron robes, in one hand he held the golden stirrup of a brilliant Arabian horse, in the other against the ground was a golden smoking matchlock; the Emperor’s.

But he was not the emperor.

The emperor was amidst chattering bodyguards and attendants; some of their nobles were there too. He was slumped against a rock the same colour as his tunic, his hand resting on a matchlock which it held simultaneously, pointing to the sky. His legs were not tucked under him but they were crossed in front, as if to catch his leaning torso. It was not a grotesque image, however. In fact it reminded many Hindu attendants of the meditating yogis.

“The emperor complained of thirst.” The saffron Turk boomed as the curious circle closed in. “We prepared him a seat. Then he became unresponsive. We fear he is unwell.”

“He isn’t unwell.” Nephew stepped out, “He’s entered Samadhi sir.”

“Seh-moh-dee?” The Turk grimaced.

Uncle scurried into the emperor’s shadow and studied his face. He turned to the Turk, “A high state. His mind has gone to oneness.” The Turk turned around and raised his brow; Uncle realised he was too close to his study. He stepped back towards the Turk, “Mirza, I believe you Muslims call it Wujud.”

“Oh?”

Then the emperor opened his eyes and raised his head, so sudden and alert it was as if he had been listening to the conversation, not that he had been.

“Take off your shoes, for the land upon which you stand is holy.”

The penetrating words sounded familiar, but uncle did as the emperor asked without giving it much thought.

The emperor rose and the little murmuring that was left died out completely. In the shadow of a rock the colour of his tunic he proclaimed “May all the animals in any of our hunting circles be released, in the name of God.” And with that his eyes became brilliant.

But there was the heaviness of rude shock in the air. Had the emperor become nauseated? How could one of the lineage of Genghis and Timur dishonour himself in such a way? Stretched stories of this episode would reach his enemies for certain.

With a mix of concern and curiosity the attendants ran off in all directions, beating the grass as they went. Emperor Akbar took seat once more, and a blue-robed one poured and passed him a cup of Ganga water; his favourite. “Keshav Das, Manohar” he summoned. In an instant Uncle and Manohar were in front of him. Uncle knew what the emperor would ask, and the regret of studying his face melted away into lightness.

“May this instance be painted, for it is dear to my heart and memory. Manohar will paint everything”
Uncle swallowed. Hari be merciful.

“but my face, may Keshav Das paint my face.” Hari was kind.

“May these images be submitted to Shaik Abul Fazl. May he include them in the grand chronicle of our reign.” At the mention of his name, a bejewelled Arab-looking courtier sprang up and began to scribble on some parchment he miraculously produced.

Now Manohar stepped forth, his eyes darted around the setting studiously for a moment, “Emperor, would you have this painted in the Hindu style? The palate would suit the colours here. Or perhaps the European style? I’ve been studying the Bible you gifted me.” (Uncle Keshav remembered where he had heard the emperor’s penetrating words from earlier.)

“In the Timurid style, we would prefer. This episode has softened our heart, so may you use softer colours.” Then he leaned closer to the two painters and spoke softly, “I trust your visions, Mano and Kesu. Do with it what you like. But I do want soft Timurid colours… you are dismissed.”

The painters gave of their salutation and stepped backwards. When they were at a respectable distance, they turned around and walked back to their own parties. Behind them the emperor conversed passionately with an audibly concerned Abul Fazl.

Keshav Das approached his nephew, his mind still re-tracing lines of the scene, eye contact broke his vision; “Do you remember where our horses are?”

“Yee-No. But they will be easy to find.”

Uncle rapped his nephew lightly at the back of his head with a “Tsk tsk.” and continued walking. The attendants assigned to him watched him patiently.

“Alright boys, back to the city” he shepherded, right then they broke their patient stillness and raced behind him.

Akbar's hunting attendants find him in a trance




Akbar paced up and down moonlight lit marble in his courtyard. His mind was greatly weighed down by thoughts, sometimes they made him sometimes chuckle to himself and sometimes wince with regret. Very soon now birds would start singing amidst the fruit bearing trees, and the sun would make the rose-scented fountain and its channels glow brilliantly. Another sleepless night for Akbar.

Footsteps grew in the distance.

He tore himself from his thoughts and considered calling out, but realised that it was only a single pair of feet which raced in his direction. A dazzling eunuch was at the door in an instant, bowing the usual courtesy; she held a torch to her face and Akbar saw that it was Zaida; he smiled at her.

“May the emperor be at peace. Mirza, the queen-mother has arrived.”

The thought jolted him awake, “Mother? Already? Make sure she is well rested. I will see her after holding court tomorrow.”

“Emperor she, pardon me, she wishes to see you immediately.”

He stroked his chin, “Well. Fine. May there be solitude here then.” The emperor of Hindustan, grandson of Babur, felt a deep child-like anxiety. It was the fourth watch of the night, after all.

Zaida bowed courteously again and stepped backward into the darkness, “I will arrange a perimeter of sentries.”

Hamida Banu, mother of Akbar, journeying via boat to visit her son

Akbar waited in the now agonizing silence, but it was only for a few moments. Far sooner than he expected, the shape of the queen mother was at the courtyard doorway. He, of course, knew her as Hamida Banu; his maman. Then he wondered why he was anxious in the first place.

Her soft face stepped into the light, and then she glided into the courtyard, arms outstretched, like a blue robed phantom.

“Oh my Jalal-uddin, Oh my Akbar” She planted two kisses on his cheek, in the manner of the Persians; and indeed her voice was in their manner too. “Is it true? Has he gone mad?” She paused her motherly caressing to look at his eased face; “but you don’t look mad.” she said, sounding almost a little disappointed.

Akbar broke into a smile “I see you have become a little too invested in harem gossip, maman.”

“Harem gossip? Manner-less child! Haven’t you heard? After you’re little incident in the hunting ground all the eastern provinces are up in arms!”

He remembered why he was anxious again.

“They’re saying you’re not fit to rule; that it would be better for you to renounce everything and become a dervish.” She continued.

“I do like the sound of that.”

“Jalal-uddin!” She slapped the emperor of Hindustan on his shoulder. Then she stroked the hair under his turban. He suddenly saw himself as a boy in the desert, on the run from his father’s enemies. She stroked his hair so then too.

“Do not forget the lineage you come from. You are not a Qadari, or a Chisti. You are a Gurkhan. You are a Mughal. A warrior. Not a mendicant.”

Akbar was silent.

“Send a delegation of your clerics over to them, son. Let them vouch for your honour.”

He huffed, “The clerics don’t even speak in court anymore. Not since I abolished the Hindu taxes. Now they just stare at me. In protest.”

“You need them behind you.”

Akbar gathered in his chest his voice of authority, “I need the love of my people. I am the Shah of India. Of all Indians.”  It came out sounding meek instead.

The sapphire ring on his finger glinted in his eyes; on it was the insignia of his ancestor Timur. “The Sufis say the Hindus and Muslims worship the same god maman. If he chose me to rule his people, how can I just call myself a Muslim? The Sufis say god is neither Hindu nor Muslim. How can I, as his appointed shadow, call myself one or the other then?”

He turned, letting out a frustrated sigh, and allowed the moon to distract him. She waited for a minute.

“Jalal-uddin” she then stepped towards him, “Your father was a Sunni, and I a Shia. It did not matter to me when I married him. I knew times were changing, this is natural when countries talk... You know, I only wanted a husband whose collar my hand could touch, not one with a skirt I could not reach," She chuckled at her own  favourite pet phrase, "your father and I, we understood our god to be one.”

Akbar’s eyes became brilliant, “so you understand then?”

“But we broke the laws of our faiths and disgraced the ways of our forefathers, some would say.” Her tone was cold now, “and we did it for the greater good Akbar, because your father had a duty as a king. We brought the Persians and Turks together. Had we not, your father would not have been able to reclaim his throne for you. Sometimes we must sacrifice our beliefs for stability.”

Akbar’s brilliant eyes shattered, “You really want me to send the clerics then?”

“Try and find another way, if you can.” He found both a challenge and comfort in her words, so he found a rug and took a seat on it.

“Oh Jalal-uddin…” she unravelled his turban and consoled his grey head, “It’s not easy to be king. You are as sleepless as ever. But how soundly you used to sleep, my boy.”

Thoughts overfilled his mind and spilled over as words, “maman, Khan Baba does not let me sleep.”

“Khan Baba? Bairam Khan has been dead for years, child.”

“Yes. I killed him.”

“You sent him to Mecca, Jalal-uddin...”

“I sent him to his death. My heart was light when I did.”




Akbar became a desert child again, only this time he was being seated on a hastily made earthen throne. Bairam Khan, a white faced Persian was declaring that Jalal-udin Mohammad Akbar was the legitimate ruler of India. Akbar; the holy warrior. Akbar; slayer of the infidel. Akbar was destined to defeat the Hindu Hemu, wicked usurper of Delhi and Agra. God was surely on their side, for an arrow would find Hemu’s eye, and it bring him tumbling down before the desert child and his white guardian.

“Kill him” Bairam Khan had said.

But the child only touched his prisoners chin with his sword and said, “There, Khan Baba.”

“Emperor! This is not the way of Genghis.” Still, the child threw his sword onto the ground. Bairam Khan knelt before him, but then picked up the sword and with a clean sweep lopped Hemu’s head off to roll. Then, as if to remind Akbar of his ancestors, Bairam Khan ordered all the prisoners be dealt with in the same manner, and for pyramids of their skulls to be erect outside the gates of Delhi and Agra. “May it be so. In the name of the emperor, in the name of God!” he had said, but Akbar could not remember being asked.

And he would say nothing.

A boy Akbar hawking with a nobleman, probably Bairam Khan

Bairam Khan had been with Akbar even when they wandered endlessly from his father’s enemies. There were few who were there then, and Akbar prized them above all.

And one of them was his Anga, his milk mother. Her name was Maham Anga, and on many nights she too kept him from sleep.

The people of the steppe honoured their milk mothers, revered them even. So it was for Akbar, who was of the brood of Genghis and Timur. Maham Anga had fed Akbar from her right teat, and her own Adham from her left. When mother and father were exiled in Persia, then baby Akbar was a hostage of his treacherous uncle. In those days, Maham Anga would nurse them with a dagger in her hand, knowing Akbar’s life could be ended in a whim. She sang steppe songs through the night, arising deeply from her throat. It kept her two sons sleeping, and it kept her awake.

Akbar and Adham knew each other from then. Their feet climbed and grasped each other as she fed them. Some years later, their tangled feet would kick up red earth as they wrestled. Akbar would be on the verge of victory, then Adham would strike him. Akbar would lash out at him with another blow, but they would end up laughing and throwing dirt at one another. They would suffer Maham’s slaps and sermons together too.

Some nights she would hold them still with stories of their steppe forefathers. “When Genghis Khan was still named Temujin, he waged war with his blood brother Jamukha. When he conquered him, he spared him an ignoble death. The Mongols did not spill noble blood. So Jamukha’s back was broken instead.”

As the boys grew older, the distance between their hearts grew too. Akbar feared hearing Adham beat his attendant with a horse whip. He did not like the way Adham would interrupt the dancing. He dreaded the way Adham would handle the dancing girls. While Akbar found peace in the taming of mad elephants, Adham lay recluse with opium and double distilled arak.  Akbar would dress as a Hindu, stealing out of the palace he would strike up talk with bored shopkeepers. But Adham turned to numbness with stern faced Afghan mercenaries. Like with Bairam Khan, Akbar stayed silent through it all. Maham Anga would change that.

“But Khan Baba was my father’s most loyal general” Akbar would say to her, his voice cracking.

“Your father is dead! Bairam Khan tells you he is regent. But he acts like a king Jalal-uddin! That should be you, my son!” She peered into his eyes, “Are you not a man? Doesn’t every man get his inheritance?”

And Akbar began to feel like a man. He was eighteen years old now, and already he was influencing the mustache fashion of court. Every man in Delhi, even Adham, dressed like him, they were all sporting his trademark Rajput whiskers. Only Bairam Khan still kept his beard. But Akbar was ready to play king.

When court was held, Akbar spoke before Bairam Khan could speak for him. Then he thanked Bairam for his years of service to his father and himself, and prescribed for him to be with god at Mecca. When Bairam Khan laughed, Akbar boomed “May you travel to Mecca to be with God.”

Maham Anga’s hand was on Akbar’s shoulder. Bairam stopped laughing.

The court remembered silently that when the late Emperor Humayun captured his traitor brother, Bairam had advised sending him to Mecca, he died on his way there. But Bairam knew he would not die, and he knew he would not bow before this boy. His boots thundered defiantly as he stormed out, as did his voice.

“Emperor Humayun’s honour is tarnished. Some witch has poisoned the Emperor’s ears against me. I will return from Mecca. I will make things right.”

Many months later, Akbar received a message from his Khan Baba. It was a couplet which read;

“He who blows at a lamp lit by God
Sets fire to his own beard”

Bairam Khan was dead, stabbed in the desert by an Afghan who owed him vengeance.




Akbar was finally free to rule with Maham Anga’s blessing. Her hand was on his shoulder when he proclaimed before the court, “May Adham Khan replace Bairam Khan as commander-in-chief.” His heart ceased being light.

Maham Anga sent Adham Khan south, to conquer Malwa. Many days past, and Akbar’s spies returned. They had seen savagery.

“Emperor, Adham was stumbling on opium and arak, he began celebrating victory in the streets. He humiliated the Hindus and forced many of them to convert. The Islamic leaders had protested; saying “The Quran says there is no compulsion in religion.” So Adham Khan had replied with slaughter. None were saved from his rage, my lord. Now the bards only sing the of the tragedy of King Baz-Bahadur and lady Roopmati…”

Akbar left before they could finish.

“Patience Akbar, Patience!” Maham Anga had advised him, but he knew now how to break his silence. That very night he alighted his horse and blazed down south. A while later, close to Saranghpur, he saw glittering in the distance. Then a trooper glistening in silk burst into his vision.

“Majesty! Adham Khan’s camp lies ahead.”

Adham rode out to see his milk brother, in jubilant welcome he was making his horse dance. Akbar did not hear his words, but saw his hand outstretched towards a camp overburdened with glittering loot. There was a proud smile on his face, but Akbar did not smile back. ”May Adham rub his nose in the dirt before me” Akbar boomed.

“But Jalal-uddin…”

Akbar was beyond listening.

Adham, still hoping his brother would break into sudden wild laughter, did as he was told. His nose was in the dirt now, but Akbar had yet to uncover his humour. Only after many moments he spoke, “May the wealth be confiscated from the dishonoured soldiers.” Then he turned in the direction he came. Akbar had seen hatred in Adham’s glance, and it thrilled the both of them.

A humiliated Adham Khan prostrates before Akbar

“Patience she tells me,” Akbar thought again and again on his long ride home, “Patience.” He had lost all of that. He hated it, and he hated all of what his spies told him,

“Emperor, Maham Anga was seen in private conference with wazir Munim Khan”

“Emperor, Adham Khan struck the physician you sent for him.”

“Emperor, Maham Anga was in conference with wazir Munim Khan again last night.”

Every day Adham grew bolder and more reckless, and every night Maham Anga spoke in silent corners. Which other family could Akbar turn to now?

Then, he saw the smiling face of Aziz ride up on his right, “Jalal-uddin, this entire journey your eyebrows have been knitted. What are you thinking?”

Akbar smiled back, “I am thinking of your family, Aziz.”

“My family?”

“Yes. Yours. Your grandfather saved my father’s life in battle. How can such a thing be repaid?”

“It was repaid by allowing my family to serve his majesty,” Aziz beamed, “my grandfather was a peasant, the emperor made his son a general. There is no debt between us.”

Akbar’s heart was light again, “And what a glorious service. What a brilliant general, your father Ataga Khan! How many fields he has won, how ferocious is his loyalty! My enemies shiver at the name of Ataga Khan. Aziz, there is a debt between us still.”

“But Jalal-uddin, it was his duty to-“

“And your mother? Jiji Anga? Who nursed me when Maham Anga could not? She made a man of me Aziz! With no vying eyes, no promise of reward, she did. Truly, I have become Emperor by drinking her milk.” Then Akbar reached over his horse to pat Aziz on the shoulder, “and she has birthed a fine and loyal milk-brother for me.”

“Your majesty-"

“Verily, there can be no better milk-mother in all the world.”

Aziz understood the depth of Akbar’s thoughts, patting dust away from his face he dared not to say another word.

“I am thinking of your family because it is my family.” And with that Akbar rode hard ahead.




“I, Emperor Akbar, declare before this court that Shams-uddin Muhammad Ataga Khan, husband of my milk mother Jiji Anga, be appointed as my wazir. May he replace wazir Munim Khan, who I release from his years of loyal service. May Ataga Khan be bestowed with the title ‘Grand Khan’.”

“Hail wazir Ataga Khan!” The court resounded. Then there was an uneasy silence, like the kind that follows breaking glass.

Akbar slid into the door behind his platform-throne, and was suddenly eased to be in his private quarters. Gliding over his marble courtyard, he pushed aside an attendant in his way.

“But… Emperor, Maham Anga wishes audience with you urgently.”

“Tell my Anga I am tired from my journey from Malwa. I will visit the baths, rest, and then be with her.”

His eyes grew heavy, and his heart sprang lightly…

He awoke to tumult. There was a great outrage to be heard in the audience hall nearby. Akbar stumbled out of his apartment to see Adham Khan run up the stairs of the courtyard, his naked sword glinting. Akbar squinted,

“Adham. What have you done.”

“Jalal-uddin, you ingrate! After all my mother has done for you!”

“Adham.”

“You insult her! Shame on Timur’s blood you are, humiliate me for following his way…”

Akbar saw blood on Adham’s sword, “Adham! What have you done.”

“I killed Ataga, the dog.” He hissed spitefully.

With one pace Akbar picked up the scent of arak and opium. With another pace he struck Adham powerfully in the temple, sending him crashing to the floor. In an instant heavy men with swords leaped out, and with a thud threw a ring around Akbar. The underneath of their clothes glinted. “May Adham Khan be taken atop the walls, and thrown down from them.” The men did so. It did not kill him, so Akbar quaked, “May Adham Khan be thrown down the walls again.”

Akbar oversees Adham Khan's execution

Then Akbar truly dreaded Maham Anga for the first time in his life, because now she did not have the power to scold or beat him. He was the emperor of India, and he still dreaded her; this fear was pure.

He avoided her eyes first, then forced himself to meet them. When she saw, the alarm in her eyes escalated. “What is it Jalal-uddin? Akbar. Tell me.” He could not speak. “Akbar.”

“Ang-Anga. I have killed Adham. He killed Ataga Khan. And he invaded my apartments dishonourably” Akbar broke his forced stare, and felt sick.

Maham Anga only looked at him for a few moments. “You have done well.” She said, and her eyes went to the wall. Akbar briskly walked out, terror in his pace.

She died forty days later. The sleep a murderous Adham interrupted was the last Akbar enjoyed.




Maman, will you read to me?” Akbar returned to being an emperor in a courtyard, his mother’s consoling hand on his head. “Read to you?” Hamida Banu was perplexed.

“It will help me sleep.”

“But we are two watches from dawn.”

“It’s just as well.”

Some nights, Akbar longed to become a child again. He would wrestle with his cousins, hunt in the desert, loaf with the townsmen, and stare, fascinated, at meditating Jaina monks. He would turn away all those who were sent to tutor him, preferring to ride down hills or shoot arrows across rivers. There was one tutor who he kept always, however: one whom Bairam Khan did not send. That tutor’s name was Mir Abdul Latif, and he taught Akbar poetry.

Mir Abdul Latif, or Mir, had brilliant eyes, with lines that reached out from their corners when he smiled. A boy Akbar would sit in his lap and play with his silver beard while he sang the poetry of the Chisti Sufis; through the years, Akbar stopped playing with Mir’s beard and gradually started stroking his own, thinking pensively as Mir sang to him:

“There is colour today mother, there is colour. At my beloveds house there is colour.
Country after country I’ve been seeking. My heart is smitten by your colour, Nizammuddin Auliya.
Where ever I turn he is with me. There is colour today mother.”

Akbar clasped his hands and swayed with joy. The common tongue was so musical to him, he could not help but sing along:

“I have found my guide; Nizammuddin Auliya. There is colour today mother.
Khusrau says then came my wedding night, and I stayed awake with my beloved
My body and my beloved’s heart became one colour”

Akbar fell in love with the poems and stories, but he could not read. Letters would dance before his eyes and twist his tongue; this troubled him greatly. So it was that Mir read to him every night instead: Arabian Nights, Hamzanama, Sufi Poetry, or the Quran. Some nights he read the Baburnama, the story of Akbar’s grandfather. When Akbar requested, Mir found him a Brahmin priest to recite the Ramayana and Mahabharat as well. In the day Akbar made his body strong, and in the night his mind. But his mind felt lost now. If a voice from the past read to him again, he might dream of Mir’s song till dawn;

“O clay lamps, do listen to what I say.
Today there is colour in my master’s house, so rise through the night*”

In the courtyard, Hamida Banu had the Baburnama brought to her. It was recently translated from Chugtai Turkic to Persian. She opened the first page and began; “In the month of Ramadan of the year 899 and in the twelfth year of my age, I became ruler in the country of Fergana”

…and Akbar slept.

Akbar as a child
*Amir Khusrau's Rung (translation ours)




Thursday, September 17, 2015

Dance of Ganapati



Chola Dynasty (Tamil), 16th Century


North Bengal, 11th Century


North India, 10th Century

Tibet, date unknown

Japan, 18th-19th century


Bali, date unknown


Happy Ganesh Chaturthi!


Saturday, December 27, 2014

Syncretism=The Spirit of India



Below is a sculpture depicting Zeus as the Vajrapani (wielder of thunder), a Buddhist deity, which guards over Siddhartha Guatama Buddha and his monks as they pursue enlightenment. This was found in Gandhara, which in ancient times was a Greek kingdom and colony in the Indian subcontinent.


Zeus as the Vajrapani, Buddha's guardian


The common image of the Buddha as a curly-haired, robed and youthful figure was imagined by the Indo-Greeks, who modeled the previously un-depicted figure as one of their own gods. As Bodh-dharma (or Buddhism as some might understand it) along with Vaishnav-dharma (Vishnu-devotion) became extremely popular among the Greeks, their own mythology fused with their new-found Indian beliefs in a manner that they did not abandon their Hellenic ways and yet adopted the customs of the land they now called home.

The Buddha depicted as a Greek deity


Greek coins depicting the Vaishnav deities Baladeva (wielding the plough) and Vasudev-Krisna (wielding the wheel)

This kind of syncretism is the spirit of India itself. Unsurprisingly, it is found throughout the history of the land from the very oldest of times to the even the present day. Beheroopia will every now and again be presenting all sorts of examples of this syncretism from various eras in history and between several cultures.




Wednesday, September 17, 2014

Wisdom



"Regard your mother as a god. Regard your father as a god. Regard your teachers as gods. Regard your guests as gods." -Tattiriya Upanishad



Saturday, May 3, 2014

Profound Video



"Some are monks, others ascetics. Some are yogis and other celibates. Some are Hindus and some are Muslims: some are Shia and others are Sunni; but recognize the human race as one. Karta and Karim are one: one provider, one merciful giver. Recognize any distinction in the names as falsehood and error. One is the object of all service, and one is the enlightener of all. All contain that one beauty; recognize in all the one same light. One are the temple and mosque, one are the Pooja and Namaz. One is all humanity, and our distinctions are illusions."

-Guru Gobind Singh, Dasam Granth Ang 47 (translation ours)







Sunday, April 6, 2014

High-Energy Qawwali



Rahat Fateh Ali Khan and his party perform "Man Kunto Maula", one of the first Qawwali pieces ever written by Amir Khusrao 'Dehlawi'.

Amir Khusrao remains a largely influential figure in Indian classical music, not only is he credited with forming the Ghazal, Khyal and Tarana styles of music, he also allegedly invented the Sitar and Tabla (There is, however,  evidence to suggest this might not be the case). Though his ethnic background was that of a Khara-Khitai Turk, he identified as an Indian and referred to himself as "Turk-i-Hind", or Turk of India. To me this assimilated identification reflects the nature of India at the time, a cultural melting pot willing to evolve constantly through incorporation.

This video is the extended version of a clip found in "Sufi Soul" an outstanding documentary presented by the celebrated author; William Darymple.







Tuesday, April 1, 2014

The Death of Sarmad Kashani: Part I

The Merchant of Kashan


What can I tell you of Sarmad Kashani my friend?

A man like Sarmad is yet to walk this earth again, and a love like his is yet to inspire poetry like the kind only he could pen down, a dance like his is yet to cause all of Delhi to sway and a manner like his is yet to cause bearded clergy men to cringe with disapproval and fear.

No, there has not been a man quite like Sarmad since he passed from this world; but there has been at least one man who walked this path before Sarmad did. That man’s name was Mansur.

This may be Sarmad’s story, but it would be incomplete, I think, without at least a mention of Mansur. You see, like Sarmad, Mansur was born in Iran. Like Sarmad, Mansur would share his mysticism with the masses, and like Sarmad, Mansur too would be martyred in the never ending battle between the fundamentalists and the defiant.

As was true with many of the Sufi mystics before him, Mansur had his share of meditative experiences. So powerful were these that often they made him cry out words of great meaning, words that could give birth to nightmares in the sleep of tyrants and fanatics.

“An-al haq” were these words, “I am the truth”.

Mansur did not stop there. In the ecstasy of his trance, he would take to the city streets, “I am the truth” he would cry again and again. Then, standing out onto rooftops he would call so that all could hear.
“Underneath my turban, there lies the truth. Within my cloak there lies the truth!” Crowds would begin to gather. He would throw his hands into the air and tell them what he wanted them to hear.

“And the truth lies within each and every one of you!” His words were met with gasps; they only encouraged him. “Underneath your turban brother, there lies the truth! And your garment sister, there the truth is!” His hand gestures were frantic and eager. “All you must do is look within yourselves, and you too shall cry, An-al haq!”

His words were on the tongue of every man woman and child of the city. “An-al haq says the Sufi Mansur,” they would whisper amongst themselves, “They say he has seen through the illusion of the world, they say he has realized the truth. They say he has met the one! He tells us we can do it too.”

Words reached the ears of clergymen as well. Their hands trembled with anger as they stroked their beards. There were many cries of outrage heard in the night, “Heretic!” the voices cried, “Heretic!” again and again.

“He teaches the people that there is no heaven above us, that heaven is found within!”
“God forbid it, he must die!” came the reply.
“He teaches us that the sacred pilgrimages are useless, it is the inner pilgrimage which is true!”
“God forbid, he must die!” the voices called back again more stridently.
“It is worse, brothers. The devil child says he is the truth… the truth! Is this, in our scripture, is this not also the name accorded only to God? Is not the name of God? Surely… Surely Mansur is claiming to be God! He must die!”
“Forbid it! Blasphemy! Outrage!” The voices went wild, and Mansur’s fate was sealed.

So they summoned Mansur to the city square. They planned a most horrific end for their guest, so as to put an end to the whispers that rippled from his every step. Tears were on the eyes of many, yet others cried with a terrible rage, “Heretic! He says he is the truth, he means to say he is God!”

When the protests died down, Mansur’s reply came forth. It was calm and dignified. Some say there was happiness in his tone; “I have met the beloved” was his reply “and I have merged with the beloved. The beloved and I are one. An-al haq, I am the truth.” The crowd did not seem to have words to counter his, indeed their reply was only a roar; there were yet more calls of “Heretic!”

It is said that when they cut off his hands and legs, he only laughed. They hung him from the gallows, but not before he could cry out once again. “An-al haq” was his final cry, and that cry echoed on for a long, long time.


Mansur being prepared for the gallows. Source: Warren Hastings Album, Asian Art Collection, Brooklyn Museum.

How could the crowd, blinded in its rage, know of the mysteries the mystic Mansur spoke of? He did not preach religion (such simple labels and divisions are beyond the enlightened), he did not preach proper ways and manners as did the clergy; he only invited others to testify for themselves the falseness of this world, and the absoluteness of the truth. He peered deep within himself, severed his ego and cast it aside. Having rid himself of his most base sense of ‘self and other’, Mansur had heard the primordial vibration which resounds within everything. Now, escaping from all the bonds of illusion, Mansur saw the truth; that differentiation does not exist, and that everything is one. Nothing exists outside of this.

Oh shut up Beheroopia you fool, how can you speak of things you have little to no understanding of? You see reader, I am no mystic; I'm only a story teller. So I shall only tell you that what Mansur experienced, he decided to call ‘Al haq’. Others speak of similar experiences; the Neo-Platonists of Hellenic Egypt called it ‘the one’, the atheist Shramana monks of India called it “nirvana”. Others gave the oneness a form and name; Vaishnav mystics called it Vishnu, Shaitive ascetics called it Shiva and the sages of the Vedas called it “Brahaman”. The metaphorical poetry of the Sufis say that they ascended the seven heavens and met with an infinitely beautiful youth they called Allah. By merging with this all-spirit, they had attained that oneness. Such description was the one Mansur chose.

Though the names and forms they prescribed varied, as did their methods, the mystics understood their experience to be a shared one; it is thus no wonder that at least in the land of my birth, Hindu Bhakts, Muslim Sufis and Sikh Gurus all joined together and shared their music, called each other family and broke bread side by side.

Meanwhile, violent and manipulative fools, understanding nothing of the great mystery, made what should have been one into many. Wars were waged between brothers, messages were defiled and the vulture-like men squabbled over whose God was better and truer. When those who knew the truth spoke out against this injustice, wicked kings silenced their dangerous words. I have often thought that perhaps there is no greater evil than to seek a justification or excuse for the wickedest acts.

So, the stage was set; the battle lines were drawn- and in the 17th century, Sarmad Kashani would take command in this never ending ideological struggle. 739 years after Mansur’s murder, Sarmad would walk the same path.




Sarmad’s story did not begin in Delhi, for Delhi, in those days, was the place where good things came to a close. Well, perhaps it would be better to say this is where great stories came to climax. Even more eloquently, if I may say, friend; Delhi is where great people, like candles, came to flicker gloriously before their passing. It would be in Delhi that Sarmad was to one day hold his great showdown.

As for his birth, Sarmad’s native land was Iran; his blood was Armenian, his faith was Jewish and his tongue was Farsi. Like his forefathers before him (for the Armenians had a reputation of being the best merchants in Asia) a young Sarmad left his home city of Kashan and joined a caravan on its way to India. Sarmad carried with him Persian artworks of great precision and beauty. There, he hoped to sell these for a hefty price and with his profits bring back famed Indian jewelry to sell in the marketplaces of Kashan. Sarmad, however, would not return to see his homeland again.

Sarmad could feel the air become heavier as his ship drew closer to Hind: that is what his people called India. When he could see a thousand orange lamp lights flicker on the distant shore, I like to think Sarmad felt a great chill run down his spine. I also like to think Sarmad spent that night unable to sleep, and unable to know why.  He might not have known it then, but he had just entered the pages of history.


The Shahjahan Mosque of Thatta, a gift from Emperor Shah Jahan to the people of Sindh for their hospitality. Source: Beautiful Mosques


It must have been a busy day of trading in Thatta, a border town on the coast of the land of Sindh. It would have been Sarmad’s first experience in India, a foreign, strange and yet somewhat familiar land. We do know that he spent that evening relaxing at a Mehfil, a musical concert where men would come to share poetry and song after a hard day’s work. This concert would be no ordinary one, however.

A young man took the platform that night. Sarmad could tell by the way he dressed that he was a Hindu, a native of this land and a practitioner of its most ancient ways. His eyes were darkened with kohl and his face fresh from any mustache or beard that was a full grown man’s right. His arms were decked with beautiful jewelry and his turban was the brightest scarlet, complemented by a vivid gold-saffron sash.

When he opened his mouth and let his alap explode forth, however, it was as if all time stopped for Sarmad. In that moment, it was as if only two sounds existed in all the universe; there was the youth’s elegant alap, gliding effortlessly through the parameters of Raag Bhoopali, and then there was Sarmad’s wild beating heart, unrestrained, free and quivering with passion. Then, melody and rhythm joined together, and they made wondrous music. Perhaps the youth heard Sarmad’s wild heart; for in that instance he turned his head ever so slightly and let his darkened eyes meet Sarmad’s gaze. It might have been for a second, but it was enough to set Sarmad on fire; his body trembled like leaves in a storm and his eyes forced themselves shut in a feeble attempt to silence the world for just a few moments.

Sarmad thought then of his coming ruin, and he could only smile. The merchant of Kashan had fallen in love.



To be continued.